魏晉學術歷經「儒學玄學化」、「佛學玄學化」及「經生文士到名士」之 轉折，「儒學玄學化」以溝通儒、道爲核心，「佛學玄學化」以「格義」爲方 法，成功地接引異域殊方之教義；而士人則由執守章句、遵循師法家法、崇尙禮教，到會通大義、自由議論、崇尙自然的轉變。因帝力式微，道家思想衍 盛，思想相對蓬勃，諸子之說復起，其有「以述爲作」，藉注解《老》、《莊》、《易》三玄及儒家經典，而注入新義，扭轉本經，證成己說；或自作 子書，立言興論，藉著清談縱辯時，明標新理，而取一坐之勝，談客之能否成爲玄學家，在乎其是否有創解、有新論，能推出前人所未有的名理。而佛學也由玄學之普扇而因風易行，終匯入中華文化之流。此貴尙通達，勇於突破陳說，思維靈動，充滿創意及批判精神之新學風，實拜認知方法之鉅變。從集 解、通解、達解、略解、神解、隱解、義解、精解、慧解、妙解、實解之取代淺解、歧解、浮解、顯解、闇解、生解，終與「忘言得意」、「形超神越」、「遊心太玄」之新思維相扣，遂一轉辨名析理之「知解」，爲會心神悟之境界義的「玄解」，此乃魏晉新學精神之透顯。本文全面的照察魏晉學術之衍變及 認知、解釋之各種面向，終歸納爲「由知解到玄解」一命題，來圖解此期之學 術、文化、士人精神等新貌。

The Wei-Jin academic circles undergo the metaphysicization of Confucianism metaphysicization and Buddhism, and the transformation from scholar into personage. The metaphysicization of Confucianism integrates Confucianism with Daoism; the metaphyicization of Buddhism is due to the introduction of foreign teachings by means of Geyi. Personages, no longer follow exactly what their Confucian predecessors say, are famous for their freel interpretation of Confucian classics and the celebration of Nature. In an era where Neo-Daoism prevails and imperial power declines, scholars get to speak freely and establish their niche in the public arena. Thus they become personages who redefine Lao, Juang, Yih and Confucian classics with unprecedented argument, or who just give empty talks, Neo-Daoism also makes Buddhism popular, easy to put into practice and integrates it as a part of Chinese culture. All these come along due to the transformation of cognition, the replacement of Jy-Jiee [知解]with Shyuan-Jiee [玄解].Shyuan-Jiee means “to forget the speech and get the meaning,” to transcend form and let the mind travel freely. This article aims to examine such cognitive transformation in Wei-Jin Period so as to scrutinize the academic culture at this time.